Understanding the Spirit of Prophecy:
Some Key Questions and Principles
by Samuel Koranteng-Pipim, PhD
What does the Spirit of Prophecy mean to us? How can we interpret it correctly?

With the exception of biblical writers and the former Russian communist leader, Vladimir I. Lenin, Ellen G. White is possibly the most translated author of all time. The number of different languages that her works have been put into exceeds those of Russian novelist Leo Tolstoy, German socialist philosopher Karl Marx, English playwright William Shakespeare, English mystery writer Agatha Christie, German fairy-tale collaborators Jakob and Wilhelm Grimm, British author Ian Fleming (creator of the James Bond thrillers), or American novelist Ernest Hemingway.[1]
By the close of her seventy-year ministry, her literary productions totaled approximately 100,000 pages, or the equivalent of 25 million words. They deal with a wide range of subjects--spirituality, theology, education, health, family, etc. Massive amounts of these materials are preserved as letters, diaries, interviews, sermons, general manuscripts, periodical articles, pamphlets, and published books. Based on the sheer volume and quality of her writings, Ellen G. White could have published some 250 doctoral dissertations of 400 pages each!
But she was more than a prolific author. While the world is only now coming to appreciate her deep spiritual and practical insights, Seventh-day Adventists throughout their history have recognized her as a recipient of the true gift of prophecy. They refer to her writings as the Spirit of Prophecy or the Testimonies.
In recent times, however, liberal scholars within our ranks have raised questions about her writings, even as they do with the Bible. And throughout our history, offshoot groups have misused and misrepresented her writings. These and other influences have sometimes created uncertainty or confusion in the minds of church members about the writings of Ellen G. White.[2] We will address some of the key issues regarding her works and offer some principles on how to understand them.

A. Some Key Questions
What is the Spirit of Prophecy?
The book of Revelation teaches that God's end-time remnant church keeps "the commandments of God" and has "the testimony of Jesus Christ" (Rev 12:17). In a later chapter of that book, we are told that "the testimony of Jesus is the spirit of prophecy" (19:10, emphasis mine).
The apostle Paul also employs such language, using the phrases "testimony of Christ," "testimony of God," and "testimony of our Lord" (1 Cor 1:6; 2:1; 2 Tim 1:8). Similarly, the Old Testament prophet Isaiah uses the expression "the law and the testimony" (Isa 8:19-20) to refer to the messages given by God's true prophets in earlier times.
Thus, for Seventh-day Adventists, the reference to the "commandments of God and the testimony of Jesus" (Rev 12:17; cf. Rev 20:4) suggests that God's end-time people will be characterized by keeping the commandments of God (all ten of them, including the seventh-day Sabbath) and by the testimony of Jesus, that is, the everlasting gospel given through God's true prophets (including Ellen G. White). Thus, our Fundamental Beliefs #17 states in part: "One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen G. White."
But some argue that we should not equate "the testimony of Jesus" or "the spirit of prophecy" with the writings of Ellen White. While indeed we should not think that these terms refer only to Mrs. White and her work, the term "testimony of Jesus" (or "spirit of prophecy") can be used legitimately for all the messages of instruction, encouragement, and correction proclaimed by God's chosen messengers, His prophets. (See relevant verses in Rev 1:2, 9; 6:9; 12:17; 19:10; and 22:16.)
Because the gift of prophecy is an identifying mark of God's end-time remnant church (Rev 12:17) and because we believe that this gift was manifested in the ministry of Ellen G. White, the Seventh-day Adventist church is justified in referring to her writings as the Spirit of Prophecy or the Testimonies, even as we would to all inspired messages from God. Therefore, our Fundamental Beliefs #17 notes: "As the Lord's messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested. (Joel 2:28, 29; Acts 2:14-21; Heb. 1:1-3; Rev. 12:17; 19:10.)"
If we accept the other gifts of the Spirit, we must accept the gift of prophecy as well. In fact, as we have noted, the Bible singles out this gift as one identifying characteristic of the end-time church.
Should all Adventists believe in the Spirit of Prophecy?
Yes, indeed! The Bible says we should accept the Spirit of Prophecy. In 1 Thessalonians 5:20, 21 we are told, "Despise not prophesyings. Prove all things; hold fast that which is good." First Corinthians 12 also says there are many gifts in the church, including the gift of prophecy. All these gifts will be present in the church until Jesus comes (Eph 4:7-13). If we accept the other gifts of the Spirit, we must accept the gift of prophecy as well. In fact, as we have noted, the Bible singles out this gift as one identifying characteristic of the end-time church (Rev 12:17; 19:10). Whenever God gives a gift to His people, they must respectfully accept it.
Moreover, belief in the Spirit of Prophecy is one of the Fundamental Beliefs of Seventh-day Adventists, the body of doctrines identifying us as a church. Therefore, before one is baptized, it is important to be carefully instructed to subscribe to all 27 of the Fundamental Beliefs, including the teaching on the Spirit of Prophecy. If after baptism a member cannot conscientiously adhere to this or any other doctrine, the church should respect the right of that person to withdraw from membership.
At times, when members or church employees blatantly oppose our understanding of this biblical doctrine, the church may have to encourage them to honorably withdraw from its fellowship, or even insist that they do so. To be a Seventh-day Adventist and to remain one requires a belief in this biblical teaching and, at minimum, a respect for the church's conviction that the genuine gift of prophecy was manifested in the life and work of Ellen G. White. When one of its members begins to undermine its teachings, the church should diligently try to win that member back to full agreement with the body of believers or, if this is not possible, take steps to help the person find another denomination whose beliefs are more like his own.
Seventh-day Adventists believe that the writings of Mrs. White, as a genuine manifestation of the Spirit of prophecy, are a precious gift from God, to be cherished and appreciated. These writings, like the Bible, are to help prepare us for heaven. Even now, as they lift our gaze toward things eternal, they give us a foretaste of what God has prepared for those who love Him.
What is the relationship between the Spirit of Prophecy and the Bible?
Ellen G. White understood that the Bible alone constitutes the Christians standard or norm for teaching and practice. She wrote, "The Word of God is the great detector of error; to it we believe everything must be brought. The Bible must be our standard for every doctrine and preaching. We must study it reverentially. We are to receive no one's opinion without comparing it with the Scriptures. Here is divine authority which is supreme in matters of faith. It is the Word of the living God that is to decide all controversies" (The Ellen G. White 1888 Materials, pp. 44, 45; cf. The Great Controversy, p. 595).
Sister White herself beautifully explained the relationship between her writings and the Bible, referring to her works as the "lesser light" pointing to the Bible, the "greater light." She wrote: "Little heed is given to the Bible, and
the Lord has given a lesser light to lead men and women to the greater light" (Colporteur Ministry, p. 125).
Another analogy, developed by Mrs. S. M. I. Henry, is that of a telescope and star. Mrs. White's writings are like the telescope, and the truths of the Bible are like the stars. A telescope does not project or create new stars. It only helps us to focus on the stars that God has already placed there. Similarly, the writings of Mrs. White help us to focus on the truths revealed in God's Word. And in some cases, we see clearly some of these stars of God's truth that were hiding in obscurity.
These two analogies refute any suggestion that would make Mrs. White's writings a part of the sixty-six books of the Bible canon or even seem like a kind of "third testament" of the Bible. She is not alone in her status as a non-canonical prophet, a true prophet whose works are not included as part of the Bible.
In Bible times some prophets wrote books which became part of the biblical canon. These canonical prophets include such notables as Moses, Jeremiah, Isaiah, Paul, and John. Others, however, such as Enoch, Elijah, and Elisha, wrote no books of the Bible, yet their messages and ministries are preserved in it. Still, there were prophets like the four daughters of Philip (Acts 21:9) whose messages have not been preserved in the Bible. And finally, there were prophets who actually wrote books which have not been preserved. They include Nathan and Gad (1 Chron 29:29), Shemaiah (2 Chron 12:15), Jasher (Josh 10:13; 2 Sam 1:18), Iddo (2 Chron 12:15; 9:29), Ahijah (2 Chron 9:29), and Jehu (2 Chron 20:34).
But whether included in the Bible or not, the messages delivered by all categories of prophets were authoritative. Ellen G. White was also a true prophet. Though her writings are the "lesser light" pointing to the "greater light" of Scripture, and though they are not a part of the Bible, yet like the non-canonical prophets mentioned above, her messages are nonetheless authoritative.
What is the purpose of the Spirit of Prophecy?
Since the Bible is the norm for Christian doctrine and practice, why did God give the Spirit of Prophecy writings? Ellen White offers at least five major reasons.
1. To bring people back to the Word they have neglected. She wrote: "The word of God is sufficient to enlighten the most beclouded mind and may be understood by those who have any desire to understand it. But notwithstanding all this, some who profess to make the word of God their study are found living in direct opposition to its plainest teachings. Then, to leave men and women without excuse, God gives plain and pointed testimonies, bringing them back to the word that they have neglected to follow" (Testimonies for the Church, 5:663).
2. To vividly impress truths of revelation already revealed. According to Ellen White, those taking the Bible seriously need the message impressed on the heart, made alive in their hearts:
"The Lord designs to warn you, to reprove, to counsel, through the testimonies given, and to impress your minds with the importance of the truth of His word. The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed. Man's duty to God and to his fellow man has been distinctly specified in God's word, yet but few of you are obedient to the light given. Additional truth is not brought out; but God has through the Testimonies simplified the great truths already given and in His own chosen way brought them before the people to awaken and impress the mind with them, that all may be left without excuse" (ibid., p. 665).
Those who diligently study the Spirit of Prophecy alongside the Bible tend to be more spiritual, more active in the church, and more effective soul-winners than those who don't.
3. To call us to holy Christian living. In 1871, she explained that the Testimonies are given so we can order our lives in accordance with the Bible's teachings: "You are not familiar with the Scriptures. If you had made God's word your study, with a desire to reach the Bible standard and attain to Christian perfection, you would not have needed the Testimonies. It is because you have neglected to acquaint yourselves with God's inspired Book that He has sought to reach you by simple, direct testimonies, calling your attention to the words of inspiration which you had neglected to obey, and urging you to fashion your lives in accordance with its pure and elevated teachings" (ibid., 2:605).
Indeed, many can testify that those who diligently study the Spirit of Prophecy alongside the Bible tend to be more spiritual, more active in the church, and more effective soul-winners than those who don't do so.[3]
4. To help us understand the Scriptures. Mrs. White's writings have a role to play in hermeneutics, our interpretation of Scripture. While upholding the Bible as the norm and thus referring to her works as the lesser light, Ellen White herself described her two-fold function in the church this way: "God has, in that Word [the Bible], promised to give visions in the `last days'; not for a new rule of faith, but for the comfort of His people, and to correct those who err from Bible truth" (Early Writings, p. 78, latter emphasis mine). Elsewhere she explained that the light God gave her "has been given to correct specious error and to specify what is truth" (Selected Messages, 3:32, emphasis mine).
Notice that the writings of Ellen White are not to establish a new rule of faith apart from the Bible. Rather, they have been given the church to "comfort" God's people (when they are in the right path), to "correct" them (when they err from the truth) and to "specify" what is truth (when they are not sure). With so many confusing, conflicting voices involved in biblical interpretation, can anyone doubt the importance and urgency of the Spirit of Prophecy in the hermeneutical enterprise?
Even though her writings should play a major role in hermeneutical issues, she herself makes it clear that her writings are not a short cut or a replacement for serious Bible study. In 1890 she wrote: "God's Word is the unerring standard. The Testimonies are not to take the place of the Word. . . . Let all prove their positions from the Scriptures and substantiate every point of truth from the revealed Word of God" (Evangelism, p. 256).
5. To shield us from error that will come into God's church in the last days. Ellen White referred to errors that will be introduced and entertained in the church as tares among the wheat. She wrote:
"I am instructed that the Lord, by His infinite power, has preserved the right hand of His messenger for more than half a century, in order that the truth may be written out as He bids me write it for publication, in periodicals and books, Why?--Because if it were not thus written out, when the pioneers in the faith shall die, there would be many, new in the faith, who would sometimes accept as messages of truth teachings that contain erroneous sentiments and dangerous fallacies. Sometimes that which men teach as `special light' is in reality specious error, which, as tares sown among the wheat, will spring up and produce a baleful harvest. And errors of this sort will be entertained by some until the close of this earth's history" (This Day With God, p. 126).
No perceptive Seventh-day Adventist today can seriously doubt the relevance of the above statement. Indeed, in my most recent book Must We Be Silent? I have documented and challenged some of the errors that are currently being entertained in the church—homosexuality, women's ordination, racism, divorce and remarriage, higher criticism, pluralism, and questionable gospel gimmicks and worship styles. I can honestly say that but for the guidance of the Spirit of Prophecy, it would have been very difficult to detect the subtle errors in the arguments of those pushing these unbiblical ideologies.[4]
As we approach the close of the earth's history, we must expect many more dangerous heresies to creep into the church. The writings of Ellen G. White have been given us to alert us in times of uncertainty.
Are her writings merely good suggestions, but not authoritative?
Those wishing to undermine confidence in the writings of Ellen G. White sometimes argue that since her messages are not part of the Bible, her writings are merely inspirational, not authoritative. They consider Mrs. White's writings devotional material without serious theological content.
But are her writings inspiring (like Shakespeare's or Martin Luther King, Jr.'s), but not inspired (like the Bible writers')? Are the messages of canonical prophets inspired and authoritative while those of non-canonical prophets are inspirational but non-authoritative? Are the Spirit of Prophecy writings merely good suggestions that are not binding upon God's end-time people?